大方廣佛華嚴經隨疏演義鈔 66.23

66.23

疏「謂愛望於取」下，第二別釋有無。於中有二：先明因緣、後辨餘二。前中有二：先正明、後料揀。前中有四：一依實有、二依不定、三結例、四會通他論。今初，「愛是取家因緣」者，夫言因緣要辨體親生，既愛增為取，則愛是取種、能生現取，故為因緣。「識增為有」者，有無別體。由愛取潤五種成有，有即識種、生支即識現行。識種有，生現故，故有得是生家因緣。

Regarding the commentary's statement, "That is, craving (tṛṣṇā) viewed toward grasping (upādāna)": Second, separately explaining presence and absence. Within it are two parts: first, clarifying the causal condition (hetupratyaya); later, distinguishing the remaining two. Within the former are two: first, directly explaining; later, examining. In the former are four: first, based on real existence; second, based on indeterminacy; third, concluding with parallel examples; fourth, harmonizing with other treatises. Now, in the first: "craving is the causal condition of grasping": in speaking of the causal condition, one must distinguish the directly producing essence; since craving intensifies into grasping, craving is the seed of grasping and can produce manifest grasping, and is therefore the causal condition. "Consciousness intensifying into becoming (bhava)": becoming has no separate substance. Due to craving and grasping moistening the five seeds to become bhava, bhava is the seed of consciousness, and the limb of birth (jāti) is the manifest activity of consciousness. When the seed of consciousness exists, it produces manifestation; hence bhava can be the causal condition of birth.